Tuesday, September 17, 2013

Wilbur Urban Destroyed Naturalism in 1929

Naturalists are not going to be able to avoid these simple questions forever. But criminal defense attorneys should take special note! There's gold for the criminal mind in them thar reductionisms!

Whether one is talking about materialism or naturalism, what counts against them is the same: Self-referential inconsistency, arbitrary self-exemption, self-reduction, the necessarily-exempt standards of analysis themselves, and most importantly: the attribute "true" in relation to those theories themselves.

As Wilbur Urban argued with regard to naturalism, if the naturalist thesis is taken as an account of all knowledge, then that thesis itself cannot claim to be true. It can only claim to be a product of its own posited universal explanatory factors.

According to naturalism, the truth of the naturalist account itself, like every other item of knowledge, is merely the function of the adjustment of the organism to its environment. Therefore, the truth of the naturalist account has no more importance than any other adjustment except for its possible survival value.

But the general principle applies to all reductive, fixed-factor, universal theories. There's simply no way for those theories themselves to break out of their respective explaining/determining factors and be considered true in addition to being themselves merely the product of those factors. There's no remainder because that's what a reduction gets rid of.

Key questions to ask are: When do we get to add the label "true" on top of the explanatory/determining factors of these kinds of reductive theories? What's the criteria? And how can materialists and naturalists criticize theism, when theism too is just as legitimately explained and determined by those same factors as the theories which specify them as all-determining?

Urban's writings were a major influence on Stuart Hackett (who Norman Geisler once told me personally was in his opinion the world's greatest living Christian philosopher), and reading just the first few mind-halting pages of Language and Reality will clearly show why---as well as blow your mind forever.

Principle works:
The Intelligible World. Allen and Unwin, 1929.
Language and Reality. Allen and Unwin, 1939.
Beyond Realism and Idealism. Allen and Unwin, 1949.
Humanity and Deity. Allen and Unwin, 1951.

Tuesday, September 10, 2013

Where Atheist and Theist Agree: The Crypto-Theism of Reason

The set of rational standards for analyzing the issue of God's existence---is already itself a God-level  integrated system of ultimate authoritative universal rules and relations.

If you give reasons either way---for atheism or belief that God exists---either those reasons or whatever principles justify those reasons, are already the God-level, root access mind-governing system indicating what you ought to believe, a higher-level set of claims that work together and “tell you” the ground rules and whether or not conclusions are true.

That statement-evaluating system functions as an invisible cognitive friend, and is indistinguishable from a real one that might come along.


And this is empirically verifiable. Merely chronicle for yourself how people justify their belief or non-belief or disbelief in the existence of God.

In other words, to think rationally at all, is to already function according to an ultimate ideality or even god of thought---depending on how you construe personhood. One cannot really argue against this ideal system without thereby using that same system as the ideal for guiding that case-building logical process itself.


It doesn't have to be identical in details in all minds for this point to be true. It just has to be true about some necessary core of rules, identities, and other relations. Necessarily true of necessary statements.


Denial here tries to do what it says this kind of system theory cannot do.